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This chapter focuses on the basic idea of gauge mediation. There are three sectors in the theory: a dynamical SUSY breaking sector, a messenger sector, and the MSSM. SUSY breaking is communicated to the messenger sector so that the messengers have a SUSY breaking spectrum. They also have SM gauge interactions, which then communicate SUSY breaking to the ordinary superpartners. This mechanism has the great advantage that since the gauge interactions are flavour-blind, it does not introduce FCNCs which are an enormous problem for supergravity mediation models. Exercises are provided at the end of the chapter.

First noted for its demonstrative worship, the MCA’s periodical the Burning Bush employing the standard practices of early twentieth century muckraking journalism such as printing legal documents, private correspondence and most notable cartoons critical of Holiness Movement, public religious and political figures had become notorious by 1903. Other religious institutions followed. These included a camp meeting, a Bible School orphanage, and sending of evangelists across the Midwest and the North East. At the Buffalo Rock Camp Meeting of 1902, MCA leaders’ first public embraced the practice of giving up personal property. As 1902 ended, an MCA campaign in New England resulted in the conversion of prominent New England holiness radicals, such as African American Susan Fogg to the MCA.

In 1905, the MCA acquired the Fountain Spring House, an old resort hotel in Waukesha Wisconsin. Rejecting private property the MCA insisted that all true Christians would give up their possessions. With F. M. Messenger, an experienced textile mill superintendent in charge, the MCA sought to duplicate the early Christian practice of having all things in common. Worship especially music was central in the creation of an authentic communal society. Louis Mitchel and W. T. Pettengill, at times working closely with famed African American gospel song composer Thoro Harris, played a key role in building community solidarity. Several noted revivals attracted new members including one in Crandon Wisconsin. Others broke with the MCA including Alma White a close associate since 1901.

This chapter sets the record straight as to Angell's disastrous land-dealing in California, his fateful meeting with Beatrice Cuvellier, and his occasional journalism, in which he took the first steps towards his ‘illusion’ thesis. On returning home in mid-1897 he at once found work on the ailing Daily Messenger in Paris, becoming its editor and contract printer, and marrying Beatrice, who had followed him to Europe. He moved closer towards his ‘illusion’ thesis by publishing his first book, Patriotism under Three Flags (1903), though it flopped, as did his ambitious attempt the following year to take over and rescue his Paris paper, leaving him deeply depressed.

This chapter eschews an aprioristic approach to the identification and analysis of allegory in ancient texts, instead seeking guidance from the texts themselves. Epic treatment of reflexive conventions, such as the messenger speech, suggest that epic is aware of itself as allegory — that is, as a medium whose message cannot be straightforwardly read off. Furthermore, it expects the reader to construct (not ‘find’) its meaning, so that allegorical exegesis converges in the end with interpretation. It turns out that ancient philosophical allegorists are closer to the mark than ancient rhetorical texts, which are limited in their account of allegory as a trope.

The philosopher, according to Epictetus, is God's messenger (angelos), witness (martys), servant (diakonos/hypēretēs), and kinsman (syngenēs). By making full use of their logical reasoning, philosophers are meant to interpret the rational order of the universe and to explain to others what is good and what is evil. Moreover, by applying in everyday life their acquired knowledge, philosophers become for human beings the example which all should be following in order to gain salvation. Thus, Socrates and Diogenes are viewed by Epictetus as the paradigmatic philosophers; for their doctrines and actions were in perfect harmony with the rational order of nature, that is with God's will. It is noteworthy that the portrait of the philosopher which Epictetus presents has a lot in common with that advocated by other philosophers at the time, such as Dio of Prusa, Apollonius of Tyana, and Maximus of Tyre, who also are concerned with the salvation of mankind.

This chapter focuses on Epictetus' presentation of Diogenes the Cynic, whom he regards both as a divine messenger and as a scout sent by God to spy on men. The two functions complement each other: as a scout the philosopher discovers whether life poses any danger to mankind; as a messenger he reveals to others the result of this enquiry, that there is no real danger, as good and evil are always within our power. It is by his way of life, not by formal teaching, that the Cynic achieves this mission. The Cynic's special task, described as ‘kingship and castigation’, is that of protreptic, which may be seen as the first stage in philosophy, preceding examination and formal teaching; it identifies errors in our ordinary way of thinking and points the way towards the truth. In this way, Diogenes can be recognized as a philosopher despite having no formal philosophical doctrine, since protreptic can be seen as a distinctive form of philosophy.

This chapter pursues a literary analysis of the narrative context of the Covenant Code within the Sinai law‐giving episode and the code's relationship to, or original independence from, the Pentateuchal sources of that context. The opening laws, the prohibition of divine images, and the law of the altar are discussed as part of the code's framework and in comparison with similar laws in Deuteronomy. The epilogue in Exod 23:20–33 is compared with its parallel in Deut 7 and special attention is given to the “messenger” motif and its place in the wider biblical context. The analysis in this chapter concludes that the Covenant Code belongs to the Yahwist as an integral part of his larger Pentateuchal corpus.

This chapter presents an autobiography of Solomon H. Snyder. Snyder identified receptors for opiates and neurotransmitters and elucidated mechanisms of drug action. He characterized messenger systems including IP3 receptors and inositol pyrophosphates, and identified novel neurotransmitters including nitric oxide, carbon monoxide and D-serine. His early years, career, and achievements are discussed.

This chapter focuses on recent developments in (predominantly astro-) glial second messenger pathways, particularly those involved in intracellular Ca²⁺ signaling. It illustrates signaling cascades in glia by reference to the regulation of expression and activity of the nitric oxide synthases (NOS). The product of NOS activity, nitric oxide (NO), then interacts with numerous other molecules, including cyclooxygenase (COX)-2. The chapter draws attention to the evidence for assemblies of signaling molecules. Compared with highly polarized endothelial cells and neurons, little attention has been paid to such compartmentation within glia.

This chapter looks at traditional local government institutions in Scotland, notably the sheriff, baron, and regality courts controlled by the nobility. These courts gained some new powers but mainly became much more accountable to the centre. Royal authority pervaded the localities of the kingdom. Most Scots were not told what to do by Queen Mary or King James or their regents or councillors personally, but by people acting in their name and carrying symbols of royal authority, such as letters under the royal signet. At the sharp end of law enforcement were the messengers at arms and local courts' officers. They, if anyone, carried the authority of the crown into the localities, as the executive officers of the courts. There were various types of officers: royal heralds and pursuivants, messengers at arms, sheriffs, barons, burghs, and other local courts.

This book examines why and how there is a lure in delivering packages by studying the bike messengers' subculture. More specifically, it considers why bike messengers find meaning in a seemingly menial occupation. Drawing on active participation, informal discussions, and formal interviews supplemented with historical and contemporary documentation, the book explains how a low-end service job such as messengering can generate authentic action and a strong sense of identity. It analyzes the messenger lifestyle through emotions and space and discusses what it calls the affective appropriation of space beyond which there is no messenger subculture. Using a practice-based semiotic analysis of messenger style, the book argues that the lure in delivering packages comes from emotions generated in practice, that the emotional involvement required in making deliveries is what makes urban cycling fun. It contends that there is a remarkable correlation between affective spatial appropriation and the style of bike couriers.

This chapter provides an overview of the lifestyle of bike messengers. At its most basic level, the messenger lifestyle is about bikes and beer; it revolves around urban cycling and various forms of intoxication. As a bicycle subculture, any messenger gathering has alcohol, cigarettes, marijuana, and harder drugs as mainstays. This chapter first considers alcohol use by bike messengers before turning to racing events known as alleycats, examples of which are the Cycle Messenger World Championships, New York's Fourth of July Race and Monster Track, and Seattle's Dead Baby Downhill. It then describes the three most common bikes used by couriers: mountain bikes, road bikes, and track bikes. It also compares occupational messengers and lifestyle messengers and explains how outsiders have appropriated various aspects of messenger style. Finally, it examines how bike messengers and the messenger subculture have been portrayed in the media.

Carl Sagan advised NASA on the Viking mission that landed two spacecraft on Mars (1976). In 1970, he helped prepare interstellar messenger plaques attached to NASA’s Pioneer 10 and 11, the first spacecraft to travel to outer space. The small, metal plaques contained coded, visual information about the earth intended for intelligent extraterrestrial beings. By 1977, NASA was ready to send the Voyager spacecraft with more elaborate messages for intelligent aliens: numerous recordings of terrestrial sounds and images. Sagan was deeply involved in the Pioneer and Voyager missions, both signs that America’s space agency had a growing interest in the sometimes controversial search for extraterrestrial intelligence (SETI).

In symmetry there is force. First, the indistinguishability of quantum mechanical particles divides the world into bosons and fermions, force and matter. Interchange symmetry imposes an exclusionary influence on fermions that gives atoms their size and hardness, thereby creating the chemical differences that make life possible. Second, the symmetry of a wave function with respect to a shift in phase — a “gauge” symmetry enforced locally and relativistically all throughout space-time — stitches together the quantum mechanical universe. If two observers, separated in time and space, are to perceive a rotated wave function as doing essentially the same thing, then nature must supply a force field that communicates the difference in phase. A quantized field of messenger particles, bosons, arises to guarantee the local symmetry.

This chapter provides an overview of bike messengering as an occupation. It first discusses the historical context of bike messengers, with particular emphasis on how they evolved from telegraph bicycle boys to post-industrial messengers. After comparing post-industrial messengers with the bicycle boys of old, the chapter considers the working life of a messenger. Focusing on messenger companies, it describes the basic structure of the occupation, pay and benefits, and how jobs are allocated among riders. It also highlights the importance of speed in messenger work as well as the physical dangers it entails, especially when the realities of urban cycling are taken into account. The chapter concludes by assessing the labor market for bike messengering.

This chapter examines the messenger lifestyle through emotions and space. It shows that the bike messengers' game is less about money and far more about what psychologist Mihaly Csikszentmihalyi calls flow. It considers traffic as a puzzle and the flow it can generate, and messengering as a game in which messengers play in traffic. It explains how the creative, spontaneous actions required in urban cycling allow messengers to achieve optimal experience in their labor. It also discusses how the flow of the game becomes what sociologist Stephen Lyng calls edgework. Finally, it looks at the flow-producing alternatives that couriers turn to when and if they retire from messengering. It argues that it is the emotional involvement required in making deliveries tha gives rise to the messenger subculture.